Faith and Intersectionality: A Personal Reflection

Kimberlé Crenshaw’s theory of intersectionality provides a framework for understanding how different aspects of a person’s identity—such as race, gender, socioeconomic status, and faith—interact and shape their experiences. This approach is crucial in analysing the complex ways faith intersects with other identity components, especially in educational contexts.

Intersectionality in Faith and Identity

My experiences growing up in a post-communist country illustrate how faith can intersect with other identity factors, creating a web of complex influences. In Poland, my parents’ generation faced severe discrimination for believing in God during the Soviet era. Catholicism became a unifying force against the common enemy, helping Poland eventually break free from the communist regime. However, this historical entanglement of religion and politics has had complex repercussions.

While religion once helped Poland defeat a common enemy, it has now become a significant obstacle to development and human rights. Strict anti-abortion laws and the lack of rights for LGBTQ+ individuals show how religious doctrine, when intertwined with state policies, can severely impact gender and sexual identity. This intersection creates a unique form of discrimination where individuals are marginalized for their gender or sexual orientation and for not conforming to religious norms. My parents, who are agnostic, feel anger towards how religion is used to manipulate and overpower the country. Growing up in a strictly Catholic country where fear of sin is deeply ingrained has fueled my own frustration towards religious influences, regardless of the faith.

Personal Experiences and Broader Perspectives

As an exchange student in Istanbul, I faced discrimination based on religion. My house rental lease was taken away because I was a non-Muslim from Eastern Europe. The landlord assumed that, as an unmarried person living with a man my friend, we were violating Islamic norms. Moreover, my nationality was stereotypically associated with Eastern European prostitution. This experience highlighted how faith intersects with nationality and gender, creating multifaceted prejudices that affect economic stability and social standing.

Despite these challenges, living in Turkey taught me to be more understanding of other religions. I made many Muslim friends who explained their faith to me. Although I would not choose Islam for myself I learned to respect others’ religious choices. This experience emphasized the importance of understanding and respecting various faiths, particularly in multicultural settings.

Living in diverse countries such as China, India, Hong Kong, and Norway allowed me to observe and appreciate different religious practices, despite my personal biases shaped by growing up in a politically charged religious environment. These experiences have shown me the positive aspects of different faiths and the importance of seeing beyond my internal biases.

Recurring Themes and Differing Perspectives

A recurring theme in analyzing faith and intersectionality is the dual nature of religion as both a source of solidarity and discrimination. Kwame Anthony Appiah, in his talk “Is religion good or bad? (This is a trick question),” explores this duality, suggesting that religion’s impact is context-dependent. Appiah’s perspective aligns with my experiences, illustrating that while faith can unify communities against common adversaries, it can also perpetuate societal inequalities.

In contrast, H. Jawad’s article on “Islam, Women and Sport” delves into the specific challenges faced by visibly Muslim women in sports, highlighting how religious identity intersects with gender and public visibility. This case study demonstrates that while faith can provide a strong sense of identity and community, it can also restrict opportunities and perpetuate gender norms that limit individual freedom.

Faith Considerations in Teaching at UAL

At the University of the Arts London (UAL), acknowledging the diverse religious backgrounds of students is essential for fostering an inclusive academic environment. Faith intersects with other identity components, such as race, gender, and socioeconomic status, influencing students’ experiences and needs. For example, accommodating prayer times and dietary restrictions can significantly impact students’ academic performance and well-being.

Drawing from UAL data and my teaching experiences, it is evident that understanding the multifaceted nature of faith and its interplay with other identities helps address the unique challenges faced by students. This understanding mitigates societal discrimination and enhances the overall educational experience.

Conclusion

Using Kimberlé Crenshaw’s intersectionality theory to analyse the intersection of faith with other identity factors reveals the complex and context-dependent nature of religious experiences. By acknowledging these intersections, particularly in educational settings, we can create more inclusive and supportive environments that respect and accommodate the diverse backgrounds of all individuals. This approach not only addresses immediate challenges but also contributes to broader societal change towards equality and understanding.

Reference

• Appiah, K. A. (2014) “Is religion good or bad? (This is a trick question).” YouTube [Online]. 16 June. Available at: https://www.youtube.com/watch?v=X2et2KO8gcY
• Reki, J. (2023) “Religious Identity and Epistemic Injustice: An Intersectional Account.” Hypatia 38, pp. 779–800.
• Jawad, H. (2022) “Islam, Women and Sport: The Case of Visible Muslim Women.” [Online]. Available at: https://blogs.lse.ac.uk/religionglobalsociety/2022/09/islam-women-and-sport-the-case-of-visible-muslim-women/
• Trinity University (2016) “Challenging Race, Religion, and Stereotypes in the Classroom.” Available at: https://www.youtube.com/watch?v=0CAOKTo_DOk